Kisah Para Rasul 17:11
Konteks17:11 These Jews 1 were more open-minded 2 than those in Thessalonica, 3 for they eagerly 4 received 5 the message, examining 6 the scriptures carefully every day 7 to see if these things were so.
Kisah Para Rasul 17:13
Konteks17:13 But when the Jews from Thessalonica 8 heard that Paul had also proclaimed the word of God 9 in Berea, 10 they came there too, inciting 11 and disturbing 12 the crowds.
Kisah Para Rasul 4:16
Konteks4:16 saying, “What should we do with these men? For it is plain 13 to all who live in Jerusalem that a notable miraculous sign 14 has come about through them, 15 and we cannot deny it.
Kisah Para Rasul 4:1
Konteks4:1 While Peter and John 16 were speaking to the people, the priests and the commander 17 of the temple guard 18 and the Sadducees 19 came up 20 to them,
1 Tesalonika 1:1-2
Konteks1:1 From Paul 21 and Silvanus and Timothy, to the church of the Thessalonians 22 in God the Father and the Lord Jesus Christ. Grace and peace to you! 23
1:2 We thank God always for all of you as we mention you constantly 24 in our prayers,
1 Tesalonika 1:1-2
Konteks1:1 From Paul 25 and Silvanus and Timothy, to the church of the Thessalonians 26 in God the Father and the Lord Jesus Christ. Grace and peace to you! 27
1:2 We thank God always for all of you as we mention you constantly 28 in our prayers,
1 Timotius 4:10
Konteks4:10 In fact this is why 29 we work hard and struggle, 30 because we have set our hope on the living God, who is the Savior of all people, 31 especially of believers.
[17:11] 1 tn Grk “These”; the referent (the Jews in the synagogue at Berea) has been specified in the translation for clarity.
[17:11] 2 tn Or “more willing to learn.” L&N 27.48 and BDAG 404 s.v. εὐγενής 2 both use the term “open-minded” here. The point is that they were more receptive to Paul’s message.
[17:11] 3 sn Thessalonica was a city in Macedonia (modern Salonica).
[17:11] map For location see JP1 C1; JP2 C1; JP3 C1; JP4 C1.
[17:11] 4 tn Or “willingly,” “readily”; Grk “with all eagerness.”
[17:11] 5 tn Grk “who received.” Here the relative pronoun (“who”) has been translated as a pronoun (“they”) preceded by a semicolon, which is less awkward in contemporary English than a relative clause at this point.
[17:11] 6 tn This verb (BDAG 66 s.v. ἀνακρίνω 1) refers to careful examination.
[17:11] 7 tn BDAG 437 s.v. ἡμέρα 2.c has “every day” for this phrase in this verse.
[17:13] 8 sn Thessalonica was a city in Macedonia (modern Salonica).
[17:13] 9 tn Grk “that the word of God had also been proclaimed by Paul.” This passive construction has been converted to an active one in the translation for stylistic reasons.
[17:13] 10 sn Berea (alternate spelling in NRSV Beroea; Greek Beroia) was a very old city in Macedonia on the river Astraeus about 45 mi (75 km) from Thessalonica.
[17:13] 11 tn BDAG 911 s.v. σαλεύω 2 has “incite” for σαλεύοντες (saleuonte") in Acts 17:13.
[17:13] sn Inciting. Ironically, it was the Jews who were disturbing the peace, not the Christians.
[17:13] 12 tn Or “stirring up” (BDAG 990-91 s.v. ταράσσω 2). The point is the agitation of the crowds.
[4:16] 14 tn Here σημεῖον (shmeion) has been translated as “miraculous sign” rather than simply “sign” or “miracle” since both components appear to be present in the context. It is clear that the healing of the lame man was a miracle, but for the Sanhedrin it was the value of the miraculous healing as a sign that concerned them because it gave attestation to the message of Peter and John. The sign “speaks” as Peter claimed in 3:11-16.
[4:16] 15 tn Or “has been done by them.”
[4:1] 16 tn Grk “While they”; the referents (Peter and John) have been specified in the translation for clarity.
[4:1] 18 tn Grk “the official of the temple,” a title for the commander of the Jewish soldiers guarding the temple (thus the translation, “the commander of the temple guard”). See L&N 37.91.
[4:1] sn The commander of the temple guard was the title of the officer commanding the Jewish soldiers responsible for guarding and keeping order in the temple courts in Jerusalem.
[4:1] 19 sn The Sadducees controlled the official political structures of Judaism at this time, being the majority members of the Sanhedrin. They were known as extremely strict on law and order issues (Josephus, J. W. 2.8.2 [2.119], 2.8.14 [2.164-166]; Ant. 13.5.9 [13.171-173], 13.10.6 [13.293-298], 18.1.2 [18.11], 18.1.4 [18.16-17], 20.9.1 [20.199]; Life 2 [10-11]). See also Matt 3:7; 16:1-12; 22:23-34; Mark 12:18-27; Luke 20:27-38; Acts 5:17; 23:6-8.
[4:1] 20 tn Or “approached.” This verb often denotes a sudden appearing (BDAG 418 s.v. ἐφίστημι 1).
[1:1] 21 tn Grk “Paul.” The word “from” is not in the Greek text, but has been supplied to indicate the sender of the letter.
[1:1] 22 map For the location of Thessalonica see JP1 C1; JP2 C1; JP3 C1; JP4 C1.
[1:1] 23 tc The majority of witnesses, including several early and important ones (א A [D] I 33 Ï bo), have ἀπὸ θεοῦ πατρὸς ἡμῶν καὶ κυριοῦ Ιησοῦ Χριστοῦ (apo qeou patro" Jhmwn kai kuriou Ihsou Cristou, “from God our Father and the Lord Jesus Christ”) at the end of v. 1. The more abrupt reading (“Grace and peace to you”) without this addition is supported by B F G Ψ 0278 629 1739 1881 pc lat sa. Apart from a desire to omit the redundancy of the mention of God and Christ in this verse, there is no good reason why scribes would have omitted the characteristically Pauline greeting. (Further, if this were the case, why did these same scribes overlook such an opportunity in 2 Thess 1:1-2?) On the other hand, since 1 Thessalonians is one of Paul’s earliest letters, what would become characteristic of his greetings seems to have been still in embryonic form (e.g., he does not yet call his audience “saints” [which will first be used in his address to the Corinthians], nor does he use ἐν (en) plus the dative to refer to the location of the church). Thus, the internal evidence is overwhelming in support of the shorter reading, for scribes would have been strongly motivated to rework this salutation in light of Paul’s style elsewhere. And the external evidence, though not overwhelming, is supportive of this shorter reading, found as it is in some of the best witnesses of the Alexandrian and Western texttypes.
[1:1] tn Grk “Grace to you and peace.”
[1:2] 24 tn Or “mention you in our prayers, because we recall constantly…”
[1:1] 25 tn Grk “Paul.” The word “from” is not in the Greek text, but has been supplied to indicate the sender of the letter.
[1:1] 26 map For the location of Thessalonica see JP1 C1; JP2 C1; JP3 C1; JP4 C1.
[1:1] 27 tc The majority of witnesses, including several early and important ones (א A [D] I 33 Ï bo), have ἀπὸ θεοῦ πατρὸς ἡμῶν καὶ κυριοῦ Ιησοῦ Χριστοῦ (apo qeou patro" Jhmwn kai kuriou Ihsou Cristou, “from God our Father and the Lord Jesus Christ”) at the end of v. 1. The more abrupt reading (“Grace and peace to you”) without this addition is supported by B F G Ψ 0278 629 1739 1881 pc lat sa. Apart from a desire to omit the redundancy of the mention of God and Christ in this verse, there is no good reason why scribes would have omitted the characteristically Pauline greeting. (Further, if this were the case, why did these same scribes overlook such an opportunity in 2 Thess 1:1-2?) On the other hand, since 1 Thessalonians is one of Paul’s earliest letters, what would become characteristic of his greetings seems to have been still in embryonic form (e.g., he does not yet call his audience “saints” [which will first be used in his address to the Corinthians], nor does he use ἐν (en) plus the dative to refer to the location of the church). Thus, the internal evidence is overwhelming in support of the shorter reading, for scribes would have been strongly motivated to rework this salutation in light of Paul’s style elsewhere. And the external evidence, though not overwhelming, is supportive of this shorter reading, found as it is in some of the best witnesses of the Alexandrian and Western texttypes.
[1:1] tn Grk “Grace to you and peace.”
[1:2] 28 tn Or “mention you in our prayers, because we recall constantly…”
[4:10] 29 tn Grk “for toward this,” denoting purpose. The conjunction “for” gives confirmation or emphasis to 1 Tim 4:8-9.
[4:10] 30 tc A number of
[4:10] 31 tn The plural Greek term ἀνθρώπων (anqrwpwn) is used here in a generic sense, referring to both men and women, and is thus translated “people.”
